cakka:
'wheel', is one of the seven 'precious possessions' (ratana)
of a righteous World Emperor (cakkavatti: 'He who
owns the Wheel,' cf. D. 26), and symbolizes conquering progress
and expanding sovereignty. From that derives the figurative
expression dhamma-cakkam pavatteti, 'he sets rolling
the Wheel of the Law' and the name of the Buddha's first sermon,
Dhamma-cakkappavattana Sutta (s. dhamma-cakka).

Another
figurative meaning of C. is 'blessing'. There are 4 such 'auspicious
wheels' or 'blessings': living in a suitable locality, company
of good people, meritorious acts done in the past, right inclinations
(A. IV, 31).

Bhava-cakka,
'wheel of existence', or of life, is a name for 'dependent origination'
(s. paticca-samuppáda).

See
The Buddhist Wheel Symbol, by T. B. Karunaratne (WHEEL 137/138);
The Wheel of Birth and Death, by Bhikkhu Khantipalo (WHEEL
147/149)

cakkh'
áyatana: 'the base "visual organ" ' (s. áyatana).

cakkhu:
'eye' s. áyatana. - The foll. 5 kinds of 'eyes' are
mentioned and explained in CNid. (PTS, p. 235; the first 3 also
in It. 52): 1. the physical eye (mamsa cakkhu), 2. the
divine eye (dibba-cakkhu; s. abhiññá), 3. the
eye of wisdom (paññá-cakkhu), 4 the eye of a Buddha
(Buddha-c.), 5. the eye of all-round knowledge
(samanta-c.; a frequent appellation of the Buddha).

cakkhu-dhátu:
'the element "visual organ" '(s. dhátu).

cakkhu-viññána:
'eye-consciousness' (s. viññána).

cankers:
s. ásava.

carana:
s. vijjá-carana.

carita:
'nature, character'. In Vis.M. III there are explained six
types of men: the greedy-natured (rága-carita), the hate-natured
(dosa-carita), the stupid or dull-natured (moha-carita),
the faithful-natured (saddhá-carita), the intelligent-natured
(buddhi-carita), the ruminating-natured (vitakka-carita).
- (App.).

cáritta-
and váritta-síla: 'morality consisting in performance
and morality consisting in avoidance,' means "the performance
of those moral rules which the Blessed one has ordained to be
followed, and the avoidance of those things that the Blessed
One has rejected as not to be followed" (Vis.M. III). -
(App.).

catu-dhátu-vavatthána:
'analysis of the four elements'; s. dhátu-vavatthána.

catu-mahárájika-deva
a class of heavenly beings of the sensuous sphere; s.
deva.

catu-párisuddhi-síla:
s. síla.

catu-vokára-bhava:
'four-group existence', is the existence in the immaterial
world (arúpa-loka; s. loka), since only the four
mental groups (feeling, perception, mental formations, consciousness,
s. khandha) are found there, the corporeality group being
absent. Cf. pañca-vokára-bhava, eka-vokára-bhava. (App.:
vokára).

With
regard to karmical volition (i.e. wholesome or unwholesome karma)
it is said in A. VI, 13: "Volition is action (karma), thus
I say, o monks; for as soon as volition arises, one does the
action, be it by body, speech or mind." For details, s.
paticca-samuppáda (10), karma.

cetasika:
'mental things, mental factors', are those mental concomitants
which are bound up with the simultaneously arising consciousness
(citta = viññána) and conditioned by its presence . Whereas
in the Suttas all phenomena of existence are summed up under
the aspect of 5 groups: corporeality, feeling, perception, mental
formations, consciousness (s. khandha), the Abhidhamma
as a rule treats them under the more philosophical 3 aspects:
consciousness, mental factors and corporeality (citta, cetasika,
rúpa). Thus, of these 3 aspects, the mental factors (cetasika)
comprise feeling, perception and the 50 mental formations,
altogether 52 mental concomitants. Of these, 25 are lofty qualities
(either karmically wholesome or neutral), 14 karmically unwholesome,
while 13 are as such karmically neutral, their karmical quality
depending on whether they are associated with wholesome, unwholesome
or neutral consciousness. For details s. Tab. II, III. Cf. prec.
(App . )

cetaso
vinibandha: 'mental bondages', are 5 things which hinder
the mind from making right exertion, namely: lust for sensuous
objects, for the body, for visible things, for eating and sleeping,
and leading the monk's life for the sake of heavenly rebirth.
For details, s. A.V, 205; X, 14; D. 33; M. 16. Cf. foll.

cetokhila:
'mental obduracies', are 5 things which stiffen and hinder
the mind from making right exertion, namely: doubt about the
Master, about the Doctrine, about the (holy) Brotherhood, about
the training, and anger against one's fellow-monks. For details
s. A.V, 206, X 14; D. 33; M. 16. Cf. prec.

ceto-pariya-ñána:
'penetrating knowledge of the mind (of others)', is one
of the 6 higher powers (abhiññá 3, q.v.).

ceto-vimutti:
'deliverance of mind'. In the highest sense it signifies
the fruition of Arahatship (s. ariya-puggala), and in
particular, the concentration associated with it. It is often
linked with the 'deliverance through wisdom' (paññá-vimutti,
q.v.), e.g. in the ten powers of a Perfect One (s. dasa-bala).
See vimokkha I.

It
is also called 'unshakable deliverance of mind' (akuppa-c.);
further 'boundless d. of m'. (appamána-c.); 'd.
of m. from the conditions of existence, or signless d. of m.'
(animittá-c.); 'd. of m. from the appendages'
(ákincañña-c.), since that state of mind is free
from the 3 bonds, conditions and appendants, i.e. from greed,
hatred and ignorance; and since it is void thereof, it is called
the 'void deliverance of mind' (suññatá-c.)

In
a more restricted sense, 'boundless deliverance of mind' is
a name for the 4 boundless states, i.e. loving-kindness, compassion,
altruistic joy and equanimity (s. brahma-vihára); 'd.
of m. from the appendages' stands for the 'sphere of nothingness'
(ákiñcaññáyatana s. jhána 7); 'd. of mind from
the conditions of existence', for d. of mind due to non-attention
to all conditions of existence; 'void d. of m' for d. of m.
due to contemplating voidness of self. For further details,
s. M. 43.

chal-abhiññá:
the 6 'higher powers'; s. abhiññá.

chal-abhiñño:
an Arahat who is a 'possessor of the 6 higher powers' (s.
abhiññá).

chanda:
intention, desire, will.

1.
As an ethically neutral psychological term, in the sense of
'intention', it is one of those general mental factors (cetasika,
q.v. Tab. II) taught in the Abhidhamma, the moral quality
of which is determined by the character of the volition (cetaná,
q.v.) associated therewith. The Com. explains it as 'a wish
to do' (kattu-kamyatá-chanda). If intensified, it acts
also as a 'predominance condition' (s. paccaya 3).

2.
As an evil quality it has the meaning of 'desire', and is frequently
coupled with terms for 'sensuality', 'greed', etc., for instance:
káma-cchanda, 'sensuous desire', one of the 5 hindrances
(s. nívarana);chanda-rága, 'lustful desire' (s.
káma). It is one of the 4 wrong paths (s. agati).

3.
As a good quality it is a righteous will or zeal (dhamma-chanda)
and occurs, e.g. in the formula of the 4 right efforts (s.
padhána): "The monk rouses his will (chandam janeti)...."
If intensified, it is one of the 4 roads to power (s. iddhipáda).

In
adhicitta, 'higher mentality', it signifies the concentrated,
quietened mind, and is one of the 3 trainings (s. sikkhá).
The concentration (or intensification) of consciousness is one
of the 4 roads to power (s. iddhipáda).

citta-kkhana:
'consciousness-moment', is the time occupied by one single
stage in the perceptual process or cognitive series (cittavíthi;
s. viññána-kicca). This moment again is subdivided
into the genetic (uppáda), static (thiti) and
dissolving (bhanga) moment. One such moment is said in
the commentaries to be of inconceivably short duration and to
last not longer than the billionth part of the time occupied
by a flash of lightning. However that may be, we ourselves know
from experience that it is possible within one single second
to dream of innumerable things and events. In A. I, 10 it is
said: "Nothing, o monks, do I know that changes so rapidly
as consciousness. Scarcely anything may be found that could
be compared with this so rapidly changing consciousness."
(App. khana).

cittánupassaná:
'contemplation of consciousness', is one of the 4 foundations
of mindfulness (satipatthána, q.v.)

citta-samutthána-rúpa:
'mind-produced corporeality'; s. samutthána.

citta-sankhára:
s. sankhára.

citta-santána:
'consciousness-continuity'; s. santána.

cittass'ekaggatá:
'one-pointedness of mind', is a synonym of concentration,
or samádhi (q.v.)

citta-vipallása:
'perversion of mind'; s. vipallása.

citta-visuddhi:
'purification of mind', is the 2nd of the 7 stages of purification
(visuddhi, II,. q.v.).